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Okay January 29, 2018, the month of January is already going away from us. Hello to all of you and to all those listening by way of the internet or reading this transcription.

Tonight we’re going to explore part of the Vimalakirti Sutra, in particular Chapter 5 of the Sutra which is Manjusri’s Call on Vimalakirti. This sutra is quite interesting. How many you have read it before, anybody? Part of it? Part of it. It's an interesting sutra because in some parts, there’s some kind of Buddhadharma humor in it, in that the Buddha is inquiring about this great lay practitioner, Vimalakirti who is ill. So he wants to send someone to represent him to inquire about the illness of Vimalakirti.

And so as he's going through all the different people that he can send, they all say “I'd like to go but [you know] he really corrected me on such and such and all these fine points of the Dharma” and they all were intimidated by him so that they didn't want to go to him and be corrected again. But his corrections are very incredible in terms of how he’s doing it. The teachings of the Bodhisattvas were still high level but he corrected them in a way to bring forth very clearly this idea of the Tathagata. Whereat with this is now, he's gone through all of these different Bodhisattvas and disciples and returns back to Manjusri. Manjusri himself said that he was intimidated by him but the Buddha said like “why don’t you go and check-in on him and make sure he's okay.”

Now this is very interesting right, because wouldn't you think the Buddha would know if he’s okay or not okay? So all of this is pretty much a set up in terms of to present the Dharma and Manjusri knows that. He knows what’s going to come from him going over there but it’s also a very incredible display of the Buddha-mind and the potentiality and the power of the Buddha-mind.

So we’ll start and he says:

The Buddha then said to Manjusri: “You call on Vimalakirti to inquire after his health.”

Manjusri said: “World Honoured One, he is a man of superior wisdom and it is not easy to match him (in eloquence). For he has reached reality, and is a skillful teacher of the essential aspects of the Dharma. His power of speech is unhindered and his wisdom is boundless. He is well versed in all matters pertaining to Bodhisattva development, for he has entered the mysterious treasure of all Buddhas. He has overcome all demons, has achieved all transcendental powers and has realized wisdom by ingenious devices (upaya). Nevertheless, I will obey the holy command and will call on him to inquire after his health.”

So from this, he is establishing the level of Vimalakirti and say he's really well-schooled, well-practiced but “I'll go there and see what's up with him.” Continuing:

The Bodhisattvas, the chief disciples of the Buddha and the rulers of the four heavens who were present, thought to themselves: “As the two Mahasattvas will be meeting, they will certainly discuss the profound Dharma.” So, eight thousand Bodhisattvas, five hundred sravakas and hundreds and thousands of devas wanted to follow Manjusri.

So now he’s got a big entourage go with him.

So Manjusri, reverently surrounded by the Bodhisattvas, the Buddha’s chief disciples and the devas, made for Vaisali town.

Vimalakirti, who knew in advance that Manjusri and his followers would come, used his transcendental powers to empty his house of all attendants and furniture except a sick bed.

So you have to imagine this as something out of Stanley Kubrick’s 2001 Space Odyssey where he's walking into a room that is just white. Just imaginative this is all white except for a bed right there. Nothing else is there. Everybody else is gone: the walls are gone, everything; he's just there so this is quite a bit of mind work that he has. Manjusri already knows that he’s already set the playing field.

As you look at this, you have to suspend the idea of what we consider to be reality and what is possible. We’re doing mind work here and the mind work enables the possibilities of thousands of Bodhisattvas appearing with him at the same time. All these things that are there is very incredible as you take a look at it, but you have to kind of use your mind to contemplate and see this occasion.

When entering the house, Manjusri saw only Vimalakirti lying on sick bed and was greeted by the upasaka.

Gilbert: That's another name for Vimalakirti - somebody that has attained a very high skill level.

Who said: “Welcome, Manjusri, you come with no idea of coming and you see with no idea of seeing.”

Right away, he’s already speaking in a Chan way.

Manjusri replied: “It is so, Venerable Upasaka, coming should not be further tied to (the idea of) coming, and going should not be further linked with (the concept of) going. Why? Because there is neither whence to come nor whither to go, and that which is visible cannot further be (an object of) seeing. Now, let us put all this aside. Venerable Upasaka, is your illness bearable?

He’s saying like “Yes, yes, I know this [you know] I know there's no coming, no going, no inflows, or outflows. Let’s put all the chit-chats aside. How are you?” (Laughs…) He’s trying to say “ok that’s your opening-round but [you know] I got that so let's see what's wrong with you.” So what you think is wrong with Vimalakirti? Because you’d really think that he would not be subject to being sick. Anybody have any idea what’s bothering him? Very interesting in terms of how we look at things and how we see compassion and wisdom. Continuing:

Will it get worse with the wrong treatment? The World Honoured One sends me to inquire after your health, and is anxious to have good news of you. Venerable Upasaka, where does your illness come from; how long since it arose, and how will it come to an end?”

Vimalakirti replied: “Stupidity leads to love, which is the origin of my illness. Because all living beings are subject to illness, I am ill as well.

Why do you think he’s saying that? This is not easy to do but why you think he’s saying that he’s ill? You’ll get it! Hang in there! This is very incredible!

When all living beings are no longer ill, my illness will come to an end. Why? A Bodhisattva, because of (his vow to save) living beings, enters the realm of birth and death which is subject to illness; if they are all cured, the Bodhisattva will no longer be ill. For instance, when the only son of an elder falls ill, so do his parents, and when he recovers his health, so do they. Likewise, a Bodhisattva loves all living beings as if they were his sons; so when they fall ill, the Bodhisattva is also ill, and when they recover, he is no longer ill.”

This is really profound wisdom because it goes to the very point of Karuna, of this compassion and the interest in the illness of others. It is extremely profound and if you contemplate that, you’ll understand what a Bodhisattva is and why he’s saying he’s ill. This is really good stuff!

Manjusri asked: “Why is the Venerable Upasaka’s house empty and without servants?”

It’s like why did he make everybody disappear?

Vimalakirti replied: “All Buddha lands are also void.”

Manjusri asked: “What is the Buddha land void of?”

This is really really good. Hang in there! What you think he says it’s void of? Extra points if you can get this. Hang in there! You have to contemplate while I'm speaking.

Vimalakirti replied: “It is void of voidness.”

Manjusri asked: “Why should voidness be void?”

Vimalakirti replied: “Voidness is void in the absence of discrimination.”

Manjusri asked: “Can voidness be subject to discrimination?

Vimalakirti replied: “All discrimination is also void.”

Because he says if there is an absence of it then it is void. Then he says ‘can it be subject to discrimination?’ It’s interesting because in the manner in which he’s asking, that whether voidness can be subject to discrimination. What you think here? Like I kicked it up a notch, can voidness be subject to discrimination?

Student: The illusion of it.

Gilbert: But then taking what you're saying the illusion of it, then put it back through machine and come out with an absolute to it, is the response. No, that’s not absolute.

Student: (inaudible)

Gilbert: All discrimination is also void.

Student: (inaudible)

Gilbert: It’s perfect in the manner in which he’s approaching it. This is very incredible because can you imagine somebody who's never heard the Dharma trying to read it? It would be impossible for them to get anywhere with it. They’d go “this is just gobbly-gook,” like ridiculous you know. I don't even know what void means or whatever they’re talking about. But you have to hang in there. You read it and you go “I don’t understand this!” Well, make an attempt; follow it! Follow it and you’ll see it. Just like a quantum physicist might look at something like this and try to want to probe it to see where it is and figure out what the balances are, what the potentialities are, figure it “outside the box.” This is very incredible. We continue on:

Manjusri asked: “Where can voidness be sought?”

Meaning where can you find voidness? This is very interesting, he’s asking him where can voidness be sought. Do you see any issues with his question? Manjusri is asking these, he’s kind of like the straight man and Vimalakirti is giving the responses. Listen to it very carefully: where can voidness be sought? Where can you find voidness?

I happen to have the 62 false views here. At the break you can look at the 62 false views. I could just say they’re false views but we don't have the time to view all 62 of them.

Manjusri asked: “Where should the sixty-two false views be sought?”

I remembered this is like that… this is probably a very arcane reference, but when I was a kid, there were these Mexican toy - little blocks that are tied with ribbons and if you twist your hands, they like flip-flopped this way and if you twist it the other way, they flip-flopped the other way. Very incredible because it seems like it’s endless that they flip-flopped this way and that way. That is your clue. So where should the false views be sought? I’ll go back and he said that where can voidness be sought? And then he says ‘in the 62 false views. But now he’s asking ‘where are the 62 false views?’ Where can you find them? He said:

Vimalakirti replied: “They should be sought in the liberation of all Buddhas.”

Student: Only in the enlightened mind.

Gilbert: Yes because they go ‘62 false views? It’s no wonder they're all messed up!’ Great stuff like I said, just like that toy!

Manjusri asked: “Where should the liberation of all Buddhas be sought?”

So there's a pattern here, this ‘where should the liberation of all Buddhas be sought?’

Student: (inaudible) in voidness. Remember there’s a pattern here: flip, flip, flip, flip; flip, flip, flip, flip. So where should they be sought?

Vimalakirti replied: “It should be sought in the minds of all living beings.”

What did I tell you about the mind of all living beings? It's not other than the mind of the Buddhas and the Patriarchs. This is not easy stuff but hang in there. Some you are getting the pieces as you go along so that means you’re really looking at this and kind of hanging in there with me. We continue:

He continued: “The virtuous one has also asked why I have no servants; well, all demons and heretics are my servants. Why? Because demons like (the state of) birth and death which the Bodhisattva does not reject, whereas heretics delight in false views in the midst of which the Bodhisattva remains unmoved.”

So they’re looking at it saying we don't separate between apparent reality and absolute reality. It's just this voidness of it – sunyata, but they’re going beyond the idea of sunyata because the idea of voidness really represent this Tathagata as “Thus Come One.”

Manjusri asked: “What form does the Venerable Upasaka’s illness take?”

Vimalakirti replied: “My illness is formless and invisible.”

Manjusri asked: “Is it an illness of the body or of the mind?”

What do you think, is it the illness of the body or the mind?

Student: (inaudible)

Gilbert: Illness of humanity, anybody else? No? Continuing:

Vimalakirti replied: “It is not an illness of the body, for it is beyond body and it is not that of the mind, for the mind is like an illusion.”

Manjusri asked: “Of the four elements, earth, water, fire and air, which one is ill?”

Vimalakirti replied: “It is not an illness of the element of earth but it is not beyond it; it is the same with the other elements of water, fire and air. Since the illnesses of all living beings originate from the four elements which cause them to suffer, I am ill too.”

So if one appears in the human realm or whatever realm in the samsaric existence, there's an illness there because of the fundamental ignorance of this attachment to a life in being. He didn’t say that but I’m just throwing that out for you to help you get through this.

Manjusri then asked: “What should a Bodhisattva say when comforting another Bodhisattva who falls ill?”

Like how do we deliver them?

Vimalakirti replied: “He should speak of the impermanence of the body but never of the abhorrence and relinquishment of the body.

Remember in the meal offerings when you go to retreats, they talk about ‘we take this meal to prevent the body from withering away.’ We never just say like the body is useless. No, it will enable us to fulfill Buddha-dharma. So we understand the usefulness of the body. We don’t say like the body is worthless [you know.] I’ve been referring to this as a big “red meat ball.” So we refer to it in this way, not in the way of abhorrence but just simply to see it as practical what it is [you know.] So if we slice one of you in two, you would look a little bit like red meat ball.

He should speak of the suffering body but never of the joy in nirvana.

Very interesting. Should we aspire to nirvana or not, what do you think? He says ‘don't speak of the joy of nirvana,’ why?

Student: (inaudible)

Gilbert: This is like a dualistic thinking and also [let's say] a selfish goal. So who is he rebutting here with that comment?

Student: Theravadins.

Gilbert: Theravadins, he’s saying if you your goal is to blowout the light, it's not enough. This is a shot across the bow of the Theravadins saying ‘there's more to it than just blowing out the light.’ All these sentient beings, what about them?

He should speak of egolessness in the body while teaching and guiding all living beings (in spite of the fact that they are fundamentally non-existent in the absolute state).

Very interesting, let me repeat that again; that went by pretty fast. ‘He should speak of egolessness in the body while teaching and guiding living beings.’ So this part here is the idea of that one should not have self as they’re presenting the Dharma. When I first started presenting the Dharma to people, I would always ask that Manjusri and Avalokitesvara command my body and my mind so that the Dharma would flow in a sincere and correct manner. I was very sincere about that because I didn’t want to make a mistake. I still have that. I don't need to say the vow but I still have that idea to present the Dharma in an egoless way so that it can be seen clearly and truthfully.

Then he says that ‘in spite of the fact that they are fundamentally nonexistent in the absolute state.’ So Bodhisattvas and sentient beings, they’re non-existent. And we start scratching our head going like “what do we deliver then?” But he’s trying to explain something that’s inconceivable in the best way possible. But saying these are the things if you look at from this view point, this is incorrect. He can’t quite tell you it’s correct but he can tell you what’s incorrect. So in looking at it, this is why I always talk about ‘delivering sentient beings of the illusory nature.’ And you go “It doesn’t make sense, how can they be delivered?” Indeed! Contemplate that!

He should speak of the voidness of the body but should never cling to the ultimate nirvana. He should speak of repentance of past sins but should avoid slipping into the past. Because of his own illness he should take pity on all those who are sick.

‘Because of his own illness,’ so he’s functioning in the samsaric world. So as part of the Buddha-body also has this illness because all of these is affecting the Buddha-body. It’s naturally wanting to return all aspects, all corners of the Buddha-mind to a state of equanimity. Continuing:

Knowing that he has suffered during countless past aeons, he should think of the welfare of all living beings. He should think of his past practice of good virtues to uphold (his determination for) right livelihood. Instead of worrying about troubles (klesa) he should give rise to zeal and devotion (in his practice of the Dharma). He should act like a king physician to cure others’ illnesses. Thus, a Bodhisattva should comfort another sick Bodhisattva to make him happy.”

Manjusri asked: “How does a sick Bodhisattva control his mind?”

Vimalakirti replied:

“A sick Bodhisattva should think thus: ‘My illness comes from inverted thoughts and troubles (Klesas and vexing passions) during my previous lives but it has no real nature of its own. Therefore, who is suffering from it? Why is it so? Because when the four elements unite to form a body, the former are without owner and the latter is without ego. Moreover, my illness comes from my clinging to an ego; hence, I should wipe out this clinging.’

So this is the way that a sick bodhisattva should try to alleviate their illness.

Now that he knows the source of his illness, he should forsake the concept of an ego and a living being.

We know from the Diamond Sutra that there is no ego, personality, or life in being. We know from Queen Shrimala’s Lions’ Roar Sutra that the nescient entrenchment - the deepest ignorance is this idea of the ego. So he's going right to it and saying that this is what the problem is. Continuing:

He should think of things (dharma) thus: ‘A body is created by the union of all sorts of dharmas (elements and phenomena) which alone rise and all, without knowing one another and without announcing their rise and fall.’ In order to wipe out the concept of things (dharmas), a sick Bodhisattva should think thus: ‘This notion of dharma is also an inversion, which is my great calamity. So I should keep from it.’ What is to be kept from? From both subject and object.

It means removing the idea of duality. An ego requires duality. It requires to be able to see something to see in this inverted view. The way that I described this is when we have an inverted view, it is as if consciousness is looking out towards mind and it is muddled because of all the phenomenal appearances within it. It cannot see things clearly. When things are seen in the correct way, of mind, then there’s no duality there because mind is looking into mind. It is clear about it. It is not slowed down by the attachment to any particular dharma (klesa or phenomena) that’s within consciousness. It sees the totality of mind including consciousness and everything is perfectly in its place in accordance with what?

Student: Causes and conditions – paticcasamuppada.

Gilbert: Paticcasamuppada, this is the Buddha-mind, seeing clearly, no duality there at all, no ego there; just seeing things as they arise. This is why they call it “Thusness or Suchness” because that’s just the way it is. But we always try to turn it into ego, into a duality. These are not so hard to understand. Continuing:

What does this keeping from subject and object mean? It means keeping from dualities. What does this keeping from dualities mean? It means not thinking of inner and outer dharmas (i.e. contraries) by the practice of impartiality. What is impartiality? It means equality (of all contraries e.g.) ego and nirvana.

We call this a state of equanimity. In a state of equanimity, everything is perfectly in its place. There is no anything that is primary. Primary is perceiving everything and what is primary?

Student: Mind.

Gilbert: Mind, mind is primary. Remember, what is the substance of mind?

Student: Mind.

Gilbert: Mind. What is the primary meaning of mind?

Student: Mind.

Gilbert: Mind. If you keep those two there, you’ll pick up everything.

Why is it so? Because both ego and nirvana are void. Why are both void? Because they exist only by names which have no independent nature of their own. “When you achieve this equality you are free from all illnesses but there remains the conception of voidness which also is an illusion and should be wiped out as well.’

The idea of voidness is just the final pinning of the ego to everything and we let go of that so that there's nothing there; not even this idea of ‘that’ because that constitutes a duality to say ‘everything is void.’ We don't see it in that way, that’s why we refer to it as “everything is mind.” But if you tell me everything is mind, what will I tell you back?

Student: No-mind.

Gilbert: No-mind, it’s the same thing. It’s just to keep a person from attaching to a sense of duality of anything.

So when we practice in this way, we practice with mind awareness. We have to turn the mind’s eye in the correct way. When we sit to meditate, what we're doing it as we’re meditating, we’re bringing the mind to full awareness and cutting off the mind that desires continuity. We keep bringing it to full awareness, full awareness. Full awareness really begins to change things because it enters the state of equanimity. It is aware that it’s on the method. It is aware of all of consciousness that's arising, all these ephemeral bubbles and potentiality of conscious thought that is there, that could rise. But because the mind is brought to full awareness, none of those things have an effect on it. Like could you say that a bubble in a can of 7 Up would have an effect on the soda that’s in there. No, it is just an illusion, just a bubble; nothing more than that.

I’m going to stop there otherwise [I think] your minds are going to explode tonight. We have more to go but we will stop there. Is there any questions about what we’re talking about? No? Okay, we’ll take our break.